循环的休息与变化
本译文由人工智能辅助工具生成，可能存在不准确之处。如需查阅权威文本，请参考英文原文。
AI-translated. May contain errors. For accurate text, refer to the original English.
中文
整个宇宙都是一个失去平衡的状态。一切运动都是受到扰动的宇宙为恢复其平衡而进行的挣扎，而平衡本身不可能是运动。因此，就内在世界而言，那将是一种超越思想的状态，因为思想本身就是一种运动。既然所有迹象都指向通过扩展而达到完美的平衡，而整个宇宙都在朝着它奔涌，我们就没有理由说那种状态永远无法达到。再者，在那种平衡状态中不可能有任何多样性存在。它必定是同质的；因为只要还有两个原子，它们就会相互吸引和排斥，从而打破平衡。因此，这种平衡状态是统一的、静止的、同质的。用内在世界的语言来说，这种平衡状态既不是思想，也不是身体，也不是任何我们所说的属性。我们唯一能说它将保留的，就是其自身本性——存在、自我意识和至乐。
同样，这种状态不可能是二元的。它只能是一个统一体，一切虚假的我、你等等的区分，一切不同的变化都必须消失，因为它们属于变化或摩耶的状态。也许有人会说，这种变化的状态如今已降临到自性之上，这表明在此之前，它曾处于静止和自由的状态；当前的分化状态才是唯一真实的状态，而同质状态不过是原始的粗糙，这个变化的状态正是由其制造出来的；回到无差别的状态只会是退化。如果能证明同质和异质这两种状态在所有时间中只发生一次，这个论点就有一定分量。但凡发生过一次的事，必定会一再发生。静止之后是变化——宇宙。但那次静止必定在之前还有其他变化，而这次变化之后也将有其他静止。认为曾有一段静止期，然后这种变化来了并将永远持续下去，这种想法是荒谬的。自然界中的每一个粒子都表明它在周期性地回归静止与变化。
一个静止期与另一个静止期之间的间隔被称为劫（Kalpa）。但这种劫的静止不可能是完美同质的，因为那样的话，任何未来的显现都将终结。说当前的变化状态与先前的静止状态相比是一种巨大的进步，这纯粹是荒谬的，因为在那种情况下，即将到来的静止期在时间上更为先进，就应该更为完美！自然界中没有进步或退步。它一再展现着同样的形式。事实上，"法则"这个词就意味着这一点。但就灵魂而言是有进步的。也就是说，灵魂越来越接近它们自身的本性，在每一劫中，大量灵魂获得了从如此旋转中解脱出来的自由。也许有人会说，个体灵魂作为宇宙和自然的一部分，一再回归，灵魂不可能有自由，因为那样宇宙就必须被摧毁。答案是，个体灵魂是通过摩耶的假设，它并不比自然本身更为真实。在真实层面上，这个个体灵魂就是无条件的绝对梵（至上者）。
自然中一切真实的都是梵，只是由于摩耶的叠加，它显现为这种多样性或自然。摩耶既是幻象，就不能说是真实的，然而它却在产生着种种现象。如果有人问，摩耶本身既是幻象，又怎能产生这一切，我们的回答是，既然所产生的也是无明，那产生者也必然如此。无明怎能由知识产生呢？因此，这个摩耶以两种方式运作——作为无明和明（相对知识）；而这个明在摧毁了无明或愚痴之后，自身也被摧毁了。这个摩耶摧毁了自己，剩下的就是绝对者——存在、知识和至乐的本质。如今，自然中一切真实的都是这个绝对者，自然以三种形式来到我们面前——神、有情众生和无情之物，即神、个体灵魂和无意识存在。所有这些的实在都是绝对者；通过摩耶，它被看作是多样的。但对神的见证最接近实在，也是最高的。人格神的观念是人所能有的最高观念。归于神的一切属性都是真实的，其真实程度与自然的属性相同。然而我们决不能忘记，人格神正是通过摩耶所看到的绝对者。
## 参考文献
English
This whole universe is a case of lost balance. All motion is the struggle of the disturbed universe to regain its equilibrium, which, as such, cannot be motion. Thus in regard to the internal world it would be a state which is beyond thought, for thought itself is a motion. Now when all indication is towards perfect equilibrium by expansion and the whole universe is rushing towards it, we have no right to say that that state can never be attained. Again it is impossible that there should be any variety whatsoever in that state of equilibrium. It must be homogeneous; for as long as there are even two atoms, they will attract and repel each other and disturb the balance. Therefore this state of equilibrium is one of unity, of rest, and of homogeneity. In the language of the internal, this state of equilibrium is not thought, nor body, nor anything which we call an attribute. The only thing which we can say it will retain is what is its own nature as existence, self - consciousness, and blissfulness.
This state in the same way cannot be two. It must only be a unit, and all fictitious distinctions of I, thou, etc., all the different variations must vanish, as they belong to the state of change or Maya. It may be said that this state of change has come now upon the Self, showing that, before this, it had the state of rest and liberty; that at present the state of differentiation is the only real state, and the state of homogeneity is the primitive crudeness out of which this changeful state is manufactured; and that it will be only degeneration to go back to the state of undifferentiation. This argument would have had some weight if it could be proved that these two states, viz homogeneity and heterogeneity, are the only two states happening but once through all time. What happens once must happen again and again. Rest is followed by change -- the universe. But that rest must have been preceded by other changes, and this change will be succeeded by other rests. It would be ridiculous to think that there was a period of rest and then came this change which will go on for ever. Every particle in nature shows that it is coming again and again to periodic rest and change.
This interval between one period of rest and another is called a Kalpa. But this Kalpic rest cannot be one of perfect homogeneity, for in that case there would be an end to any future manifestation. Now to say that the present state of change is one of great advance in comparison to the preceding state of rest is simply absurd, because in that case the coming period of rest being much more advanced in time must be much more perfect! There is no progression or digression in nature. It is showing again and again the same forms. In fact, the word law means this. But there is a progression with regard to souls. That is to say, the souls get nearer to their own natures, and in each Kalpa large numbers of them get deliverance from being thus whirled around. It may be said, the individual soul being a part of the universe and nature, returning again and again, there cannot be any liberty for the soul, for in that case the universe has to be destroyed. The answer is that the individual soul is an assumption through Maya, and it is no more a reality than nature itself. In reality, this individual soul is the unconditioned absolute Brahman (the Supreme).
All that is real in nature is Brahman, only it appears to be this variety, or nature, through the superimposition of Maya. Maya being illusion cannot be said to be real, yet it is producing the phenomena. If it be asked, how can Maya, herself being illusion, produce all this, our answer is that what is produced being also ignorance, the producer must also be that. How can ignorance be produced by knowledge? So this Maya is acting in two ways as nescience and science (relative knowledge); and this science after destroying nescience or ignorance is itself also destroyed. This Maya destroys herself and what remains is the Absolute, the Essence of existence, knowledge, and bliss. Now whatever is reality in nature is this Absolute, and nature comes to us in three forms, God, conscious, and unconscious, i.e. God, personal souls, and unconscious beings. The reality of all these is the Absolute; through Maya it is seen to be diverse. But the vision of God is the nearest to the reality and the highest. The idea of a Personal God is the highest idea which man can have. All the attributes attributed to God are true in the same sense as are the attributes of nature. Yet we must never forget that the Personal God is the very Absolute seen through Maya.
## References
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。